(1) Babylon is the representative of religious, not civil, degeneracy and wickedness. She is a harlot, and her name is associated with the most reckless and unrestrained fornication. But fornication and adultery are throughout the Old Testament the emblem of religious degeneracy, and not of civil misrule. In numerous passages familiar to every reader of Scripture both terms are employed to describe the departure of Israel from the worship of Jehovah and a holy life to the worship of idols and the degrading sensuality by which such worship was everywhere accompanied. Nor ought we to imagine that adultery, not fornication, is the most suitable expression for religious degeneracy. In some important respects the latter is the more suitable of the two. It brings out more strongly the ideas of playing the harlot with "many lovers"[467] and of sinning for "hire."[468] In this sense then it seems proper to understand the charge of fornication brought in so many passages of the Apocalypse against Babylon. Not in their civil, but in their religious, aspect have the kings of the earth committed fornication with her, and they that dwell on the earth been made drunk with the wine of her fornication. Her sin has been that of leading men astray from the worship of the true God, and of substituting for the purity and unworldliness of Christian living the irreligious and worldly spirit of the "earth." To this it may be added that, had Babylon not been the symbol of religious declension, she could hardly have borne upon her forehead the term MYSTERY. St. John could not have used a word connected only with religious associations to express anything but a religious state awakening the awe, and wonder, and perplexity of a religious mind. Babylon, therefore, represents persons who are not only sinful, but who have fallen into sin by treachery to a high and holy standard formerly acknowledged by them.
(2) We have already had occasion to allude to a fact which must immediately receive further notice,--that to the eye of St. John there is an aspect of Jerusalem different from that in which she is regarded as the holy and beloved city of God. Jerusalem in that aspect and Babylon are one. Each is "the great city," and the same epithet could not be applied to both were they not to be identified. Not only so. The words here used of Babylon lead us directly to what our Lord once said of Jerusalem. "Therefore," said Jesus, "behold, I send unto you prophets, and wise men, and scribes: some of them shall ye kill and crucify; and some of them shall ye scourge in your synagogues, and persecute from city to city: that upon you may come all the righteous blood shed on the earth, from the blood of Abel the righteous unto the blood of Zachariah son of Barachiah, whom ye slew between the sanctuary and the altar. Verily I say unto you, All these things shall come upon this generation."[469] Precisely similar to this is the language of the Seer, _And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus_.
It may indeed be thought impossible that under any circumstances whatever St. John could have applied an epithet like that of Babylon, steeped in so many associations of lust, and bloodshed, and oppression, to the metropolis of Israel, the city of God. But in this very book he has illustrated the reverse. He has already spoken of Jerusalem as represented by names felt by a pious Jew to be the most terrible of the Old Testament,--"Sodom and Egypt."[470] The prophets before him had employed language no less severe. "Hear the word of the Lord," said Isaiah, addressing the inhabitants of the holy city, "ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah,"[471] and again, "How is the faithful city become an harlot, she that was full of judgment! righteousness lodged in her; but now murderers;"[472] whilst the degenerate metropolis of Israel is not unfrequently painted by Jeremiah and Ezekiel and other prophets in colours than which none more dark or repulsive can be conceived.